Hello and all the best to my friend, whom I love as my own soul,
I am writing to you what I said yesterday, on the 24th of January.
The Gemarah says about Rosh Hashanah (beginning of the year) for the trees: “What is the reason that [it is] on the first of Shevat? Rabbi Elazar said, ‘Rabbi Oshaaia said, ‘because the majority of the year’s rains have fallen.’’” And RASHI [interprets], “It is the time of rain, and the resin flows in the trees, and from now on the fruits are ripe.” The Tosfot write that the above reason also corresponds to Beit Hillel, who concur that the fifteenth of Shevat is Rosh Hashanah. It is said in the Gemarah, “One who comes out on a Nissan day and sees blooming trees says, ‘Blessed is He who did not deny His world of anything and created in it good creations and good trees with which to delight people.’”
We should understand, 1) what it means that “He did not deny His world.” If one sees that the trees are blooming, what proof is this that nothing is missing? 2) What is “and created in it good creations”? What proof is this that the creations are good? 3) What is the connection between man and tree, which makes them interdependent? 4) Why is the passing of the majority of the year’s rains a sign for Rosh Hashanah?
We should interpret this in ethics. It is known that Rosh Hashanah (beginning of the year) is a time of judgment, when the world is sentenced favorably or unfavorably. Rosh (head/beginning) means “root,” and the branches emerge from the root. The branches always extend according to the essence of the root. Thus, a root of figs will not produce branches of dates, and so forth. As the root and beginning that a person establishes for himself in the beginning, so he continues his procession of life. Also, the judgment that a person is judged in the beginning of the year means that the person judges himself, and he is the arbiter and executor, for man is the arbiter, the litigant, and the knowledgeable one, and witness. It is as our sages said, “There is judgment below, there is no judgment above.”
Rains are called “vitality” and “pleasure.” Man enjoys the fruits that the tree bears. Man’s main work is during the winter, on the long nights of Tevet. From Tishrey, which is the general Rosh Hashanah, to the month of Tevet, the majority of the year’s rains have fallen, meaning that a person has already received vitality and pleasure from his Torah and work (since the rain comes from above, implying the abundance that comes from above, passes through the tree, and dresses in the fruit). At that time a person judges himself, if he should continue with Torah and Mitzvot (commandments/good deeds) through the rest of the year, or to the contrary, that it is better to focus his mind on corporeal matters.
By that we can interpret the abovementioned words of RASHI: “because the majority of the year’s rains have fallen, and the resin flows in the trees, and from now on the fruits are ripe.” That is, if the majority of nights in Torah and work have passed and the resin flows in the trees—for the tree implies man (as it is written, “for man is the tree of the field”)—and he sees that a fire burns in his heart, as it is written, “Her flames are flames of fire, the flame of the Lord,” then he decides to pursue this throughout the year. This is the meaning of “and from now on the fruits are ripe.” In other words, from now on he will be rewarded with abundant fruits. This is why the fifteen of Shevat is the beginning of the year, since then he inspects himself and sees if it is worthwhile to continue with Torah and Mitzvot or not.
Now we will understand all the above. Since people are as trees, “One who comes out on a Nissan day and sees blooming trees,” meaning that the trees have already begun to demonstrate their power, that they wish to impart fruits in man’s favor, this is the meaning of “good trees.” “Good” means “giving,” as it is written, “My heart is overflowing with a good thing,” and interprets what is good: “I say, ‘My work is for the King.’” That is, he wishes to do all his work for the king, and this is regarded as wanting only to bestow and not to satisfy his heart’s desires.
Therefore, when he sees that the trees are blooming, meaning that the trees are bearing fruits, he says, “and created in it good creations,” for there must be good people in the world who are also giving, or the trees would not be giving their fruits. It is as our sages said, “The whole world is nourished by merit of my son, Hanina,” meaning thanks to the righteous, since while there are people in the world who engage in bestowal, by that merit the trees bear their fruits, as well.
This is the meaning of “who did not deny His world of anything.” That is, although by nature there are dishonorable qualities in us, the Creator has prepared for us engagement in Torah and Mitzvot, whereby engaging for the sake of the Creator we will be rewarded with all the delight and pleasure that the Creator has prepared for us.
I will end my letter with words of blessing: “May the Creator help us all to be rewarded with complete redemption soon in our days, Amen.”
From your friend who wishes you all the best in corporeality and spirituality
Baruch Shalom HaLevi Ashlag